Fr o m t h e P r o c e e d i n g s of t h e Fe d e r a t i o n Sf

( t h e E u ro p e an S e c t i oh s

o f th e T—h e o s o p h i c all S o c i e ty! , L o n d on , 1 9 05 .

 ’

gn
u at a actor i n fli t g uu l t

(finulu ti on
l A r t i s t h e di s i m p m
’

Al l r ea s on e d sou l f
o Fa c t .

— C A RLY LE

IT i s d iffi c ult to define Theosophy w i th a p hra s e !

but w ere one a s ked so to define it perhap s o n e c o uld ,

h ar dly d o bette r than s a y that it is a way of

look in g at th e un i verse and man from the stan d p oint
of their C reator To look at every th i ng f rom th e
.

s ta n dpoint of Go d and not of man — this is the gift

th at the Divine Wi sdom best o ws on th ose that che ri sh
h er Hence it is that the r e is noth i ng in l ife that i s
.

n o t intere s t i n g to the Theosop hi s t the speck of dust on

th e g ro u n d a n d the glo wing nebul ae i n the heavens
,
.

that are to form solar s ystem s the t i ny l i ving cell

.

with its untold mysteries and the E l d er B rother s of

,

o u r race t hat are the glory of ou r hum anity — all t h e s e

h ave their message for him and tell h i m s omethi n g
of Th eosophy S c i en c e A r t R el i gion an d Philo s ophy
.
, , , ,

e v ery conceivable b ran ch of k nowledge is but a ,

 2

m ean s wh ereby he gai n s a gl i mpse of t h e Divi ne Wi s

d o m that is the man i fe s tat i on of the m i nd of Go d .

Wit h th i s old a n d yet ever n e w synthes i s o f l if e s ’

a ct iv it i es to guid e h i s vis i on man l ooks on the u n i verse

!

with new eyes he hol d s i n h is han d s the key to the

riddle of the un i verse an d eve n if when ve il after ve i l
,

is lifted there m ust be veil u pon v eil b eh i n d yet ,

e ach r a i s m g of a ve i l will only a d d glory to his v i s i on .

With the first true glan c e i nto t h e real mean i ng of

life th at c o m es with the study of The osop h y i n i t s
modern presentat i on three f a c ts will ever stand
,

in s isten t before the cons c i ousness of man O f these .

the firs t is that e v erywhere i n the un i vers e at every ,

con c e i vabl e p o m t in spac e a n d yet outsi d e it all

, ,

t h ere is a C ons c i ousness the express i on of whose W i ll

,

is the uni v erse vis ible an d invisible

-
C all i t by what
.

n ame we w ill the fact i s the same ! God A bsol u te

, ,

S pirit Divine Law — these are merel y so many d ifferent

,

ways of conceiving th i s tr u th . W e may regard

Go d t he o n e C on s c i ou s ness beh i nd all th i ng s w i t h
, ,

m any a ph i lo s opher a s Pure B e i ng or as the E ternally

,

Holy from the s t and p oin t of rel i gion ! i t will be t h e

aim of this pape r to po i nt ou t t he significance of yet
a n o th e r a sp ect as the I n fi n i t e ly B eautiful .

I t i s thi s aspect tha t the divi n e Plato re v ealed to

the world ! and t he few i n Pe r s i a and India tha t
follow the my s t i cal p hilo s op h y o f the S u fi s s till at te st
to thi s day th at it h a s no t bee n altoge ther fo r
g ott e n .
 3

F u rthermore th i s co nsciousness o r bei n g of G o d

,

man i fest s itself i n the universe we are told li n a , ,

-

t rini ty of thre e fold a c tiv i ty symbolise d in div e rs e ,

w ay s in t h e world religion s ! of these many trin ities ,

-

wh i ch are symbols one i s take n for the p u rpose o f

!

th is paper that of Power W is d om and Min d U s u

—
,
. . - !

a lly th i s tri ni ty i s thought of as Power W isdom an d ,

Love but M ind is here substituted fo r Lo v e fo r the

f ollowi ng reasons A s the wor ds are here u s e d a
.

d i ffere nc e exi sts between M i nd a n d Wi sdom ! m i n d i t t

is that gathers f a c ts of con s c i ousness a n alyse s them , ,

s ynt h es i ses them and thus slowly come s to certai n

,

c onclus i ons an d finally t o ge neralisatio n

,
through t h e
workings of the min d there ar i ses knowle d ge a s dis ,

tin c t from wisdom B u t w i sdom does not analy s e o r

.

s ynthes i se ! the thing or law i s known by another pro

c ess whose fa i n t manifestat i on amon g us n ow i s the

,

i ntu i tion i t i s kno wn from w i t h in an d not from with

'

ou t. W he n wi s dom works for a n instant the duali ty

,

between the knower and the th ing kn o wn cea s es and ,

the new fact of con s ciou s nes s is ga i ned from w i t h i n .

W i s d om then i s the second aspe c t o f the T ri nity

, , .

B ut i n reality W isdom is to our consciousnes s a , ,

flash ing back an d for t h between a dual i ty of B eau ty

a n d Love . There may be k n owledge of a th ing o r
person through the work ing of the m i n d thro u g h ,

reason thro u gh j u d gme n t but the w i s d om of i t ari ses

,

w hen through a flash of what to u s i s love there

a ri s e s a momentary identificati o n of k n ower an d .
 4

k no w n, and wit h that the s ensing of the Pattern o r

A r c h e ty p e t h e B ea u tiful i h it s elf of whic h t h e th i n g
,
- -
,

k no wn i s a p a rticular m ani fe s tatio n B eauty then .

, ,

c a nnot b e s eparated f r om Love no r Lo v e from B eauty

,
-
,

for th e y a re t h e in s e p ar ab le dual ma n ife s tations i n .

t im e an d s pace of Wi s d o m .

T h e s eco n d grea t fact t hat i s under st ood wi th th e

true v i sio n o f life is that e v eryth i n g i n th e u n iv er s e i s
-

di r ec t ed by int elligence W e reali s e t h at t h e s c h em e

.

o f life and ac tivi ty t ha t w e call evolution is t h e

‘

r e s ul t o f a c ons ciou s directio n ! and t ha t t h is d i rection

i s i n acco r da n ce wi th a Plan m a d e by a Master Min d .

Fact s of e v olution f r om t h i s st andpoi n t assu m e a n e w

-

s ig nifican ce fo r e vol u tio n is t h e r eali s ation i n o u r

,

w orld o f co ns ci o u sn e s s of t hi s div ine Plan N atur e .

i s no t ,
t h en b li n dly wo rkin g to produce form s
,

tha t will adapt them s el v e s to changing conditio n s ,

bu t i t i s chao s that i s bei n g s l o wly a n d laboriously

m o u l de d i n t o a co s mo s af t e r a Pa tt e rn th at ex is t s f r o m
'

the be g i nni n g of th i n g s
T hi s patt er n i s Plat o s W o rld of Ideas in w h ic h
’
,

exi st t he arc h ety p e s o f th in g s I n o n e o f i ts a sp ec t s

.

it i s K a n t s w orld o f th e th i n g s i n th em s el v es o u t o f
’
- -
,

s pace time a n d c a us ality ! i t i s t oo th e D iv i n e Min d

, , ,

of B erkeley W h a t th e ge n e r a l c on ce p t is to t h e
.

par ticul ar s uc h is th e r elati on of th e a r c h ety p al w o rld

,

to our world of time and space .

B efore the beg i nning of evol u tion the Div ine Mi n d ,

c o nce i ves the archetype s of forms i n w hich the di vi n e

 5
’
l ife i s t o m a nife st ! bu t b efo r e m a n s co ns ciou sn e s s
w h ic h i s an ex p re s sio n o f that life can exist in fu ll s e lf
c ons ciou sn e ss i n the a r c h ety pe it mu s t fi rs t sl o wly
,

be c o n s ci o u s on a l o w e r r ealm i n j t h e s everal man i

f e s ta ti o n s of that a r chetype L e t u s con s ider fo r
.
,

i ns tance what seems an evi de nt fact t h at it is i n th e

, ,

s cheme of e v olution tha t the h uma n s oul i s t o be

c lothed in the future i n a n ideal form p e r fec t ly ,

beauti ful a n d a full expression of the life with i n T h e .

Div ine Mind c onceive s the ar c hety p al fo rm an d ,

thence i t exists as a n absolute reali ty in the W orld

o f Ide a s . B u t a long pro c e s s of e v olutio n h a s t o b e ,

gone thro u gh before thi s aim c a n be real i sed a nd ,

the human so u l i n full consci o usness c a n tak e t h e

a r c hetypal form itself a s i t s v eh i c l e Fi rs t t h e .
,

a r chetype is b ro u ght down from t h e W orl d of Ide a s

i n to lower r egion s when this hap pens the arc h e ty p e , ,

t h at is th e reality at th e ba c k of a general c on ce p t
g fi ’
,

at once man ifests it s elf a s m any parti c ulars ! fo r m s

!

the n are to be bui lt up in matter with these pa rticular

man ifestatio ns a s mo d el s Furthermore as self c on
.
,
-

s c i o u s n e s s in the h uman soul is first d eveloped i n t h e

lowest realm s of matte r th es e particular ty p e s will

,

there appear ! they w ill p erhap s be har dly re c o g ni s

, ,

able a s particulars for the virgin matte r i s d iffi c u lt t o

,

mould a n d t h e form s will b e of the r o u gh e st a n d

c r ude st B ut s l o wly race af t e r r ace th e guidi ng i h
.
, ,

t e ll i g e n c e s m o d i fy t h es e c r ud e ma n if e st a t i ons on e a f te r

anoth e r so a s to p e rfe c t th em ! an d t h u s! th e h u m a n
 6

co ns ci o usn e s s i s t augh t to pa ss from a v e h icle o f o ne

p artic ular type to tha t o f a n other an d s o slowly
on wa rd s to l i fe in t h e archet y p e it s elf .

Thi s then i s t h e rea s on when we co n sider th e

i

, , ,

h uman f orm t hat we can trace its broad outl i ne s in

,

the low est vertebrata a n d the pl ann ing for it i n y e t

e ar li e r forms ! the slow laborious mar c h of e v oluti on
t hro u gh one k i ng d om of nature after another a n d i n ,

t h e huma n thro u g h one race afte r another i s all but

, ,

th e w o rk o f teach i ng t h e divine l i fe that at our stag e ,

i s th e human soul to gr ow i n power t i ll it shall b e

, ,

abl e to exist in the ar c hetypal form itself and so stand

i n the p resen c e of Go d t h e Father as H i s pe rfec t

S imilarly too j ust as there exists as the perfec t

, ,

V e h icle of man s consciousne s s the ar c hetypal form t o

’

w hich we are marching so a l s o a re there arc h etype s

!

b e h ind all parti c ular s whether t h ey b e forms emo é, ,

-

t i o n s or thoughts ! an d the work of evolut i o n is t o

‘

trai n m a n to li v e in these ar c hetypal ideas and emo

t i o n s a n d not in their parti c ulars and s o real i se his
, ,

di vini ty .

Three fa c ts it was s tate d stan d c learly before th e

, ,

stud ent o f Theosophy ! of the s e t wo have been mention ,

ed first that there is i n the univer s e behind all force

,
‘

an d m atter a C o n s c i o u s n es s ,o m n i p r e s e nt an d e t er n ally
be n e fic e n t c a l l i t by what n ames we wi ll and s ec on d
, , ,

that th is C on s ci o u sn e ss h a s a t the b egin n in g of t hing s

m ade a
p la n i n acc or da n c e w i t h w h i c h e vo luti on i s
 7

b eing gui d ed The thir d follo ws from the s e t wo a n d i

.
,

’
it i s that man s duty 1 8 to un d erstan d what 1 8 this Pla n
a nd work i n harmony w i th i t for h i s progress an d ,
.

h appines s l i e i n that alone I t i s the under s tan din g

.

of t h e Plan and the harmon i ous working with it that

i s the theme of th i s paper show i ng i n w hat wa y A r t I
,
‘

may be a mean s .

N ow man the ch i l d of Go d i s ma d e i n the image of

, ,

God and just as there is in t h e Un i ty of the Di vin e

C ons c iousness a trinity of man if e s ta t i on three s imilar ,

aspe c ts ar e fou n d in man also The d ivi ne trinity ( if .

Powe r W i s dom and M i n d Father S on and Holy Ghost

, , , ,

find s it s reflec tion in m a n a s S p iri t Intuition and Intel ,

li g e n c e. In t h e growth of the so u l the expansio n of

consci ousnes s p rocee d s from belo w and hence the first
to manife s t i n man i s Intelligen c e an d then what i s
desi gnate d by the ter m Intuiti on which embo d ies in ,

itself not only a sense o f un i ty through love but al s o ,

the e ss ence of Intell igen c e ! and finally when ma n

'

ap pr oache s pe r fec tion S p i ri t manifests i n all i ts power

, ,

c ontain i ng within i tself all that was the l i fe and s oul

of Intuiti on an d Intelli gen c e .

’
Man s duty i s to w ork with the di v i ne Plan B ut .

a t fir s t ma n s s oul is but feebly con s c i ous w i th bu t

’
,

litt le i nt elli gence an d he fin d s h i mself un i te d to a n

,

anima l of much po w er that h a s been slowly bu i lt

for h i m through the a g e s through the long p roce s s
of evolu ti on The bo dy and i ts e n erg i e s are t h e
.

v e hi cle of t h e s oul bu t th ey hav e come fro m the animal

,
 8
'

world, bri n ging wit h th em t h e an imal tende n c i e s of

s elf a ss er ti o n a n d selfishne ss a n d the stro n g insti n c t
-

f or th e n eed of a str uggle for ex is ten c e an d s elf

pre s e rv atio n W e r e m a n left al on e to e v ol v e by
.

h im s e lf at thi s s tage progres s would be infi nite s imal

, ,

a n d i n deed there would be far more a re v ersion t o

a nimal brutishness than an evolution to human v irtue .

B u t m a n i s not lef t alone to evolve ! t e achers and

lawgi v er s the perfected men of a past age with a
, ,

k no wledge o f the d i v i n e Plan now ap p ear and d ire c t ,

th e g ro w t h of t h e s ouls of men A t fir s t very .

,

l argely an element of fea r c o me s i n the rules of

,

guidan ce fo r t h e only thing that the sav age knows i s

,

t h a t p ain i s t o be avoided ! he has o nly intell i ge n ce

w or k i n g i n him an d o nly this c a n be appeale d to
,

a n d th e gui ding rule s are of s uch a nature that even

hi s di m i ntellige n ce c a n assen t to them seeing h o w ,

acco r ding to them t ransgressio n an d pai n follow i n

q uick successio n T h ere is n e v e rthe l ess
. in him
, ,

i nt uit ion a h i gher faculty tha n i ntelligence ! it is

,

fee b le only a s park that has j ust come from the

flame Thi s i s a far more p oten t fa c tor in the s oul
.

th a n th e i ntellige n ce and e v en at th is early s a v age

,

s tage a n appeal i s made to thi s nascent God h ead

with in He n ce t h ere ar e p r oclaime d to him dictat e s
.

o f al t r u ism prove d m ore false than true within t h e

,

limited experience of the daw ning i ntell ige nce s u ch ,

!
as,
Hatred ceases on ly by lo v e R e t urn e v il wit h ,

!
g oo d , Lo v e thy e n emie s a n d we sh all find tha t i n
 9 ,

al mo st e v ery sa v age c ommun i ty t here exists or h as

existe d this teaching of altrui s m g enerally attri buted ,

to some m v th i c a l hero o r god .

We must not f org et th i s fa c t that always i n man, ,

even at the lowest there i s w i thin him someth i ng

,

th a t can respond i ntu i t i vely to the h i ghest co d e of

ethi cs an d g ive ass ent t h ereto though i t m a y b e ,

al m os t i mposs i ble to p u t i t i nto pract i c e ! it i s th i s

t h at shows the pos si b i l i t y that a human soul m a y
evolve through good alone to possess in perfecti on
a n d strength all those qualiti es of heart an d m i n d /

that normally are strengthene d but not o ri g i na te d , ,

i n the struggle with t emptati on an d ev il There i s .

a natural melo d y an ob s cure fount i n

,
ev e ry huma n ,

heart It may b e h idd en over an d utterl y concealed

.

an d silence d — but i t is there A t the v ery ba s e of

.

your nature you will find fai th hope an d lo v e He

, , ,
.

t hat c hooses e v i l ref u ses to look w i th i n h i msel f shuts ,

h i s ears to t h e me lo d y o f his hear t as he bl i n d s h i s

-

eyes to the l i ght of his soul He d oes thi s becau s e

.

h e fin d s i t easier to l i ve i n d esires B ut un d erneath .

all l ife i s the strong curre n t that cannot be c hecked

t h e great waters are there in reality .

S lowly m a n evolve s thro ugh exp e ri en c e A t fi rs t .

many experi en c es are re qu i re d to tea c h h i m one law ! -

h e has but the i ntell i gen c e to work w i th and many

!

is olated experience s d oe s he go through be f o r e the r e

ris e s in hi s m i n d the gen eral i sati on that i s t h e law of
con d uct or the truth o f nature Life after life h e
'

-
.

2
 10

lives o n earth mak i ng slo w progress slowly ,

gene ral is ing one at a t i m e the i mmutable laws of

, ,

th i ng s A t first c arrie d away by the i mpetuosity of

.
,

the d esire s of h i s earthly garment he i s u n j u s t to

.

many and through that reaps much su ff er ing the

, ,

r esult o f h i s i nj ust i ce to others ! but s lowly there

ar i ses in hi s m in d the id ea of j u s ti ce a s a law of h is
‘

being A gai n too be i ng the slave of the will t o

.
, ,
!

live and wi th a fier c e th i rst for s ensation he goe s

, ,

to extremes reco i ling from excess of on e ki n d of

,

s ensation or emot i on to exces s of other kin ds ,

s uffer i ng mu c h i n the pro c ess an d lear ning but litt le !

but st i ll g r a d ual ly as the outcome of his exper i ence s
,

of pleasure an d pa i n there arises w i thi n him a n

,

o t her law o f be i ng tempe r a n c e ,

S im i larly too
.
, ,

thr o ugh refusal to recognise the j ust boun ds that

a re i mpose d upo n h i m by the eternal laws through ,

impatience to ob t a in what i s not yet hi s d ue he ,

b rings s u fl e r i n g o n others by these mean s and him ,

s elf suff ering i n return he slowly lear n s pati e n ce

,

pat i ence to plan and to ach i eve and to suff er with o ut

c omplaini n g .

E ach of t h e v ir t u e s th a t the man le arns thr oug ho u t

h i s man y li v e s become s a law of his be i n g ! it i s a
g e n e r al is a t io n f r om ma n y p articula r ex p e r ie n ces bu t ,

w h e n on ce ge n eral is ed i s hi s ow n fo r e ver a par t o f ,

h im s elf an d i n s o far a s he th u s g e n e r ali s es he ge ts ,

a glim ps e o f t he di v i n e Pla n i n w h ic h t he g e n e ra li s a

ti ons e xi st a s a r c h e ty p al idea s .
 11

W e now see the usual metho d of evol u ti on ! m a n

lea r n s t he immor tal v ir tues thro u gh exper i ence B u t .

e xper i ence is a slow teache r for many part i c ula r ,

e xper i ences r e q u i r i ng perhaps many l i ves

,
on earth ,

a r e nee d e d t o i n s t i l i n t o the man s so u l one truth ! ’

i s th i s the only metho d of bu il di ng into o ur i nne r

nature s the v i rtues of Loyalty Honour Pur i ty , , ,

S incerity a n d the others ? Were there n o other

,

metho d evolution woul d a c hieve too l ittle at th e

,

e xpense of mu c h energy d issipated .

There is however another way Man has not only

, . .

the o n e a s pect of i ntell i gen c e ! there i s a h i gher o n e

o f intu i ti o n — B u d d h i i s the na m e we g i ve to i t in our
/

Theo s oph i c al stu di e s B eauty a n d l ove are its d u a l

‘

mani festation but through e ither i t i s a wakened

, .

W hen then a man l i ves h i s l i ves o n earth an d

, ,

lo v es a few here an d t h ere w i th whom he comes i nt o

c o n tact the B ud d h i the soul of in tu i t i on gro w s with
, , ,

in h i m For love i n truth manifests the i mmortal i ty

.
, ,

within for it i s a d es i re for the everlasti ng possess i o n

,

o f the good an d the beautif u l .

Here t hen i s a n ew facto r to help hi s e v olu tio n

, , .

I n tuiti on tra n scend s reason ! w i s d om com e s fr o m

i ts exerci s e not merely k no wle d ge a s from mind !
, ,

i n tui tio n general ise s f r om withi n a n d n o t f r o m

‘

with o u t not th r ough man y par ti c u lats ! ht! ? by

,
e

s e ns ing t he a r c h ety p e i ts elf W e s ee thus a new .

(
.

me tho d o f r eali s ing t h e v i rt u e é th r oug h th ei r ,

a r c h e t y p e s t h,
e di vin e Idea s t li e
'
m s t
e l vfe t, la /nte hh o ii
 12

by which evoluti o n c a n b e ha s t e ne d b y anticipatin g

exper i ence Man then c eforwar d beg in s to l iv e in t h e
.

e ternal .

N ow we can u n d erstan d the place of A r t a s a f ac tor

i n t h e soul s evolut i on A r t i n i ts h ighest man i fest
’
.
,

a t i on
,
alw a ys deals w i th the ar c hetypes Its o n e .

s our c e i s th e knowle d ge of Ideas it s o n e aim t h e

commun i cat i on of th i s knowle d ge (S c hopenhauer ! .

Mus i c the D rama Poetry S culpture Pai nt i n g an d

, , , , ,

t h e other branc h e s of Ar t i n so fa r as they show us ,

types o f l i fe a n d form are true man i festati ons of A r t

,

in so far a s they fall s hort of th i s they are but play ,

ing with fleeti n g shadow s .

The di vine I d eas are ar c hetypes of natural th ing s ,

O bje c ts an d f orms that man i fest i n the or d erly process

of na ture as a r e sult of the unseen for c es that gu i d e

,

e v olut i on ! the beauty i n them is a refle c t i on o f t h e

beauty of the ar c hetype s W e h ave howeve r many .
, ,

’
th ing s o f man s m anufacture that may be beautiful
lo v e ly de s 1g n1 n g an d o rnamentat i on work i n s i lver ,

a n d gold .

N ow i t d oe s not follow that because we postulat e

t h e I d ea or archetype for such a natural obj e c t as a
, ,

t ree or a flower that there i s of a ne c e s s ity an ar c he

,

type f o r a n xa i tifi c i a l manufactured article like a c hair

or a tabl e o r a book ! nevertheless these latter may be
‘

bea ut if ul i f in th e m the art i st tri es to embo dy r efl e c

,

o f Se v e ral c en d t s of the a i c h e t
!
tions ep yp a l worl d s uch ,

a s g rat es rh th m h rmony
, y a , .
 14

th ere may be a faith fu l n e s s i n po rtray in g a livin g

’

individ u al i s y e t only great when thro u gh the p erson

,

o n the can v as a type can be s uggested or h i nted at

,

sometime s merely the par ti c ular man ifestation of an

ar c hetype in humanity I n pai nting . lan d s cape ,

p ain t ing perhap s bri n g s us nearer t o the wo r ld of

idea s through th e beautie s of n ature It may be t h e .

s imple p i cture o f a sunset bu t the artist wil l be great

,

if through the harmony of light a n d colou r he can

,
!

sugges t to our intuit i on the ar c he typal s unset w ith

its m an y more d imensions than we c a n cogni s e now
'

W ith pai ntings of seas a n d mount a i n s lakes and dell s , ,

he can teach u s to s ee Nature as she is as the Mi rro r ,

o f the D i vi ne Min d .

Poetry has much i n c ommon w i th sculp t ure an d

!

p aint ing It d eal s w 1 th concepts depict i ng them

.
,

w i th the mus 1 c of wo rd s with metre a n d r hy t hm as a

,

v eil to awaken o u r d eeper i ntu i t i on s to p enet rat e

behind T h e true poet refle c ts the archetypal i d ea s
.

in th e mirror of h is o wn experien c e real or i m a g l n a ry ,

.

He looks on the worl d an d h i s gen i us enables him t o

,

s ee the refle c ti ons of the ar c hetyp e arou n d h i m ,

and h e tell s u s of j oy an d sorro w h e pe an d despai r , ,

ty p ical and universal i n the hearts of a l l me n ! he

,

giv es u s the abid i ng truths wh i c h so often van i sh in

t h e c rit i cal analysi s of t he lower m i nd I n epic poetry .
,

the poet sh ows the h eroes o f anti qui ty a s types of

m en ,
and a U ly ss e s or a K ing A rthur moving about
! '

wi th a n at mo sph ere o f h i s ow n make s u s dimly feel ,

 15

th a t there mu s t be and the r e will be al ways s uc h m e n

i n o u r m id s t I n lyr i c poetry the p o et be c o m m g h imself
.
,
l

a mir ror t o re fl e c t typical emotion s in o t her s feelin g ,

th em a s it w ere him s elf sing s of men as h e s e e s them

, ,

w ith th o se larger other eyes than ours

!
,
.

N o branch of A r t perhaps ex c ept Music ca n h el p

, , ,

man to ri se to h igher levels than the D rama For .

the drama shows the 1 uner c o nfl i ct i n man The tru e .

dra m at i st fastens on fle e ting refle c t i ons of ar c hety pe s

i n humanity m ateri al i ses the m an d then on the stage
, ,

makes t h em l i ve an d through these types he soun ds

.

for us the d eep notes in humanity — th e pain that is

n o t ut t ered the temptat i ons that beset men their
, ,

fai lures an d suc c esses the d est i ny that makes effec t

,

follow inexorably upon c ause an d the p u r i fi c at i o n of ,

the human soul through self s a c r i fi c e For a f e w -

.

h ours we are to forget our s el v e s an d l i ke the go d s , ,

wat c h mank i n d i n i ts struggles W e c ontemplate .

l i fe i m partially a n d i mpersonally through these type s

, ,

9 11 t h e stage
-
and beg i n to un d erstand li fe a s it i s
, ,

a n d n ot as w e th i nk i t is A n d as be f ore t h e nearer
!

,
.

the dramatist i n his c reation c omes to ty p es i n .

hu m an i ty the greate r he i s The types o f m e n

, .

a n d women i n ZE s c h y l u s an d S opho c les tho s e that ,

the prol i fic geniu s o f S hakespeare has c reated

‘

for u s Tan nh aus er W otan B r ii n n h i l de S iegfr i e d

’

, , , , ,

Amfo rt a s K u n dry an d Pa rs ifal from the mind o f

,

W agne r — all thes e are e v er in human i ty ! an d o u r

'

k n owledge of th em gi v e s u s a larger V i ew o f life .

 16

T h rough wa tc hi ng the1 r exp erienc e s to o we a ntic i pa te

, ,

e xperiences for our s elve s thus ha s tening e volut i o n

,

a n d pass i ng on s wifter t o the goal Looki n g a t

.

t h e world t hrough t h e eye s of the d ramati s t we ,

may ou rs elv es become s erene c r eat ors of immortal

t hin gs
’

VVi t h architecture and mu s ic we com e a s i n lan d

—
,

s cape p ai n t i ng to the more i mpers o nal manifestatio ns

,

of A rt A r chitectu r e an d m u sic a r e clo s ely all i ed

.
,

a n d t h e de s crip t i on o f architectu r e a s
!
fr o ! e n mu s ic ,

s how s u s the relat io n For a r c hi tecture i s harmony

.

in s p ace a s mu s ic i s h arm ony i n time A g reat wo r k .

of ar c hi tecture is like a musical thought for m tha t -

d esce n ds fr o m o n h igh and beco m e s materiali s ed i n

s tone It p ut s us l n touc h wit h the r eal m of Idea s
.

—
by telling u s the laws of proportion visible n ot only
'

in t h e o n e b u il ding al on e but also i n th e wh ole

u n i ver s e — b giv i ng us c once pts o f gra v ity r igidity
y , ,

rhythm harmony by making u s u n de r stand t h e

, ,

ba ss not es of nature
B ut w h at shall be s aid of t h e greate s t of all t he a r t s
—Mu s ic I ? In ways n ot possible to other bran c h e s of

A rt music makes u s fee l ou r immo r tality

,
It tell u s .

of t h e a r chety p al wo rld d i rectly o f t hin g s o f t h a t

,

w orl d wit h out t h eir v e i ls ! t ell s of sorr ow not mi n e ,

or you rs bu t S o rro w itself God s So rr o w if y o u

,
— ’
,

w ill o f l ov e no t mi n e or y o u rs n ot of th i s i n div id u al
, ,

o r t h at bu t love of Lo v e ! f o r music i s t h e s oul o f

,

Art and ta lk s to u s wi th th e la n guage of G o d .

 17

So rro wi s ha rd to be ar a n d dou b t i s slow t o cle ar !

,

E a c h s u ff e r e r s ays h i s s a y h i s s c h e m e of t h e ,

w eal and w o e
B u t G o d has a f e w o f us w h om H e w h i s p e rs i n t h e e a r
T h e r e st m a y r e a s o n and w e l c o m e ! t is w e ’

m u si c i an s k no w .

Tr u e art then will always call forth a respon s e i n

, ,

m an fr o m the higher int u iti on the B u ddhi w ho s e , ,

h eritage i s the archetypal worl d I t wil l alway s .

s u ggest something o f the worl d of I d eas A r t from .

,

th i s stan d po i nt is al w ays d id acti c c a n never be any

, ,
-r

th i n g else It d oe s not nece s sarily tea c h u s o u r

.

kn own id eas of eth i c s ! bu t i t will always show t o o u r

intu i tions how to look at man an d the world from t h e
s tandpoint of Go d that i s i n the i r true relation s I t
, ,
.
-

!
will t ea c h us to c ast o u t t h e s elf the true a i m o f
‘

E thic s R elig i on and Ph i losophy A rt then i s a mean s

,
.
, ,

for the quicken in g o f th e B uddhi whence come swift ,

’
generalisation s from with in of the mean ing of life s
act ivities an d the ha st ening of e v olu t ion
,

Ar t c an h elp the e v olution of ma n i n another way .

S ooner or late r in the endles s life of the growin g

s o ul th e r e come s a time whe n an i n ner c h ange takes
,

p la c e withi n him! life l os es i t s ol d att raction s fo r h i m ,

an d he seek s for s omethi n g more abidi ng than the

w orld can offer h i m He ha s come to the end o f
.

t he Path o f O u t goin g
!
an d begins to tread
-

!
t he !
Path o f R etu rn There is the re v ersal of
.
!

m o tive s , and he yea rn s for thi n g s eternal If he h a s

!

i n hi s pr e vi o u s li v e s l ov ed beau tiful t hings n o t ,

 18

merely through the s enses but rather t hrough h i s i n

,

tuiti ons then slowly w i tho u t viole n t trans i ti ons and

, , ,

w i thout d eep i nner struggl es he passes f ro m hi s ,

l i fe of worl d l iness an d enter s upon the h i gher way

, .

For the higher path i s n o t so ra di c ally di ff erent from

that lower w h e r e i t was pleasant to l ive an d love
/

beautif ul th i ngs ! the higher i s but the l o wer trans

f or me d i n to o n e of ab s olute beauty a n d happines s ,

without the d ross of mortal i ty that ma d e all things

lovable trans i ent s o t hat they fell short of our d es i re .

T ruly i t m i ght be said o f the new l i f e of eternal

beauty ,

I p lu c k e d a r o s e a n d 10 ! i t h a d n o th o r n
,
.

F urther as the man grows to his f u l ler l ife through

A r t he gro w s fro m w i th i n as the flower grows and
, , ,

there is a harmon i ous d evelopment of all the faculties

of th e soul not los i ng i n brea d th what he gam s i n
,

intensity He grows to be a harmonious an d music

.

al s oul He trea d s swiftly as surely

.
, ,

th e M id dl e R o a d , whos e C o u rs e
B rig h t R e a s o n t ra c e s a n d s o ft Q ui e t s m oot he s .

N 0 longer a c reature v ac i llating betwee n c hangin g

!
moods ,
h i s key no te of character now w i ll be
-

S o p h r osyne soun d mindedness healt h of heart ! and

,
-
,

t hrough love o f the scien c e s an d fai r ph ilosop h ies he ,

learn s h o w to blend all human feel i n g s and t houghts

!
into a n immortal feature of perfectio n
B ut more wonderful tha n all the s e i s t he v i si on he
g ai n s of th e di v i n e Pla n ! h e bec o m e s a k n o we r o f t h e
 19

i nn e r '
of th ings he feel s and thi nks archetypal!
n a t u re

the t ru ly i d eal emoti ons and thoughts Thr o ugh

!
,
!
.

them he sees i n w hat ways he c a n be c o m e a c o wo rk e r -

’
w i t h Go d h o w he may be Go d s m esse n ger o n
,

e ar t h to tell o f Heaven A greater ha pp i nes s tha n

. ,

t h i s is not possible to any man an d it i s thi s th a t ,

comes to h i m t h rough A r t .

Y e t A r t i s not the end Man has in h i m a mo r e

.

Go d like aspect t h an i ntu ition ! i t is Atm a S pirit

-
, .

T hrough the exer c i se of intu i t i on S pir i t will reveal

itself a nd what A r t i s to the dreary V i e w of l i fe o f
the unevolve d man so will the S pir i t aspect of l i fe be
,
-

t o A rt O f thi s we know not h ing ! an d yet do we

.

erhaps di s c ern a refle c t i on of that un d reamed o f view

p
-

o f l i fe i n the l i ves of a B u dd ha an d a C hri s t 1 ? Ha s

not every utterance f rom them an ar c hetypal charac

ter fla s hing forth into many meanings in our m i n d s
,

Do they not seem to l iv e a li fe that is a symbol ,

e v ery event of t h eir li ve s being as i t were a symb ol , ,

of some deep liv i n g t r ut h in the E ternal Mi n d of t h e

Mo s t High Is i t n ot to this n e w aspect of life tha t
A r t i t s elf i s but the t hre s hold
W h o bu t the greates t of arti sts can t ell u s of that
glory that shall be re v eale d ? Y e t t ill we come to ,

that day we ha v e A r t to guide us on our w a y

,
Die .

K u ns t O Me ns ch h ast d a allei n —A r t that s h all

, ,

lead a man s feeling s and not follow them that shall

’
,

make him free willi ng i n the 1 m a ge of h i s Maker

-
, .

Fo r A r t i s lif e at its i n ten s e st an d re v eal s the beauty ,

 20

an d w orth o f all h u m an acti v i ti e s and y e t it s hall be

th e mi ss io n of A r t n o w and f o r ever to sh o w men
, ,

th at Life even i n all its fullne s s is l i k e a dome o f

, ,
!

man y col o ured glass refle c ting b u t bro k e n gleam s

-
,

o f t h e whi te ra dia n ce o f E tern i ty

The V a s an ta Pr e s s , A dy ar , M a dra s .
 V ol . IV

T h e o so ph y a nd C h ri s t i a n i t y AN l f
B E S AN T

TT o
’

T h e Re l i g i o n of Goe th e DR F O S C H RZx D E R
'

. . .

Anc i e n t E g y pti a n Ma gi c .

T h e Re a l it y o f th e I nv i s i bl e a n d th e

Ac tu a l it y o f th e Uns ee n Wo rl d s A NN I E B E sA NT

T h e S m a ll e rB u dd h i s t C a t e ch i sm
!

Wor d M an , I Ii s Na t ur e H i s Po w ers ? A NN I E BE S ANT

i

!
42 . A on
-
a nd

Th e o s o ph i c a l S o c i e t y
!

43 Th e I nne r l ’
u r p o se o f th e
‘

. .

A NN I E BESAN T
44 . In di a n S t u d e nt s a nd Po l i ti c s G s A RUN D A LE 3 A LL B
‘

. . .
,
. .

45 . Sp i r i t u a l L ife f or t h e Ma n of t h e Wo r l d A NN I E BES AN T .
-
,

46 On Mo o d s ANN I E BE SANT
‘

. .

47 . B u ddh i sm . D R F O T T o S C H R A D ER . .

48 . S pi r i t u a l i t y an d Ps y ch i s m G YA N E N D RA N AT H C H AK RAV A R T I .
_

V ol . V

p
'

49 . s i ri t s of Y a ri o u s K i n ds

50 . Ar t as a Fa ct o r i n t h e S o u l s Ev ol u ti o n
’
C . J IN ARA JA DA S A

l
'

Annu a S u bs c r ip t i o n ! Rs 1 - 8
. or 28 . or 500 .

S ing le Co p y Ans 2 . or 2d . or . 4c .

Th eos oph i cal Pu bli sh i ng Ho u se , Ady ar, Madras !